My Belly has Become My Best Friend – Osho

Eleven years ago, when I first sat in front of you, I was so overwhelmed by your energy, by your love, by you, that I could do nothing but cry and bow down to your feet in silent expression; and yet I felt very much understood by you. At that time you told me to keep my energy inside and bring it to my hara. Since then this suggestion stays with me, and my belly has become my best friend, and the place below my navel a mirror of my feelings. In all this time tears and laughter of joy and gratitude for being able to spend this life with you have kept back most of my words. My beloved master, I feel that behind this small suggestion of yours lies more than I can imagine Would you please say something more about the hara, and guide me further?

Deva Radhika, hara is the center from where a life leaves the body. It is the center of death. The word hara is Japanese; that’s why in Japan, suicide is called hara-kiri. The center is just two inches below the navel. It is very important, and almost everybody in the world has felt it. But only in Japan have they gone deeper into its implications. Even the people in India, who had worked tremendously hard on centers, had not considered the hara. The reason for their missing it was because they had never considered death to be of any significance. Your soul never dies, so why bother about a center that functions only as a door for energies to get out, and to enter into another body? They worked from sex, which is the life center. They have worked on seven centers, but the hara is not even mentioned in any Indian scriptures.

The people who worked hardest on the centers for thousands of years have not mentioned the hara, and this cannot be just a coincidence. The reason was that they never took death seriously. These seven centers are life centers, and each center is of a higher life. The seventh is the highest center of life, when you are almost a god.

The hara is very close to the sex center. If you don’t rise towards higher centers, towards the seventh center which is in your head, and if you remain for your whole life at the sex center, then just by the side of the sex center is the hara, and when then life will end, the hara will be the center from where your life will move out of the body.

Why have I told Radhika this? She was very energetic, but not aware of any higher centers; her whole energy was at the sex center, and she was overflowing. Energy overflowing at the sex center is dangerous, because it can start releasing from the hara.

And if it starts releasing from the hara, then to take it upwards becomes more difficult. So I had told her to keep her energy in, and not to be so expressive: Hold it in! I simply wanted the hara center, which was opening and which could have been very dangerous, to be completely closed.

She followed it, and she has become a totally different person. Now when I see her, I cannot believe the expressiveness that I had seen at first. Now she is more centered, and her energy is moving in the right direction of the higher centers. It is almost at the fourth center, which is the center of love and which is a very balancing center. There are three centers below it, and three centers above it.

Once a person is at the center of love, there is very rarely a possibility for him to fall back down, because he has tasted something of the heights. Now valleys will be very dark, ugly; he has seen sunlit peaks, not very high, but still high; now his whole desire will be….

And that is the trouble with all lovers: they want more love, because they don’t understand that the real desire is not for more love, but for something more than love.

Their language ends with love; they don’t know any way that is higher than love, and love does not satisfy. On the contrary, the more you love the more thirsty you become.

At the fourth center of love, one feels a tremendous satisfaction only when energy starts moving to the fifth center. The fifth center is in your throat, and the sixth center is your third eye. The seventh center, the sahastrara, is on the top of your head. All these centers have different expressions and different experiences.

When love moves to the fifth center then whatever talents you have, any creative dimension, is possible for you. This is the center of creativity. It is not only for songs, not only for music; it is for all creativity.

Hindu mythology has a beautiful story. It is a myth, but the story is beautiful, and particularly for explaining to you the fifth center. Indian mythology says that there is a constant struggle between evil forces and good forces. They both discovered that if they made a certain search in the ocean they could find nectar, and that whoever drank it would become immortal. So they all tried to find it.

But as life balances everywhere, there too…. Before they found the nectar they found poison which was hiding the nectar underneath it. Nobody was ready to test it; even the very sight of it created sickness. One of them thought that the first hippie of the world, perhaps might be willing — he was the god Shiva. So they asked Shiva, “You test it.” He said, “Okay.”

He not only tested it, he drank it all, and it was pure poison. He kept it just in his neck, at the fifth center. The fifth center is the creative center. It became completely poisoned, and Shiva became the god of destruction. So Hindus have three gods: Brahma who creates the world, Vishnu who sustains the world, and Shiva who destroys the world. His destructiveness came from his creative center being poisoned. And the poison was so great that it cannot be a small destruction; he can only destroy the whole of existence.

When Vishnu is tired of maintaining it, Shiva destroys it. By that time Brahma has forgotten — millions of years have passed since he created the world; he again starts creating it — just an old routine! Brahma is the creator god, but in the whole of India there is only one temple devoted to Brahma, because who cares about him? He has done his work; it is futile to say anything to him. Vishnu has millions of temples, because he is the sustainer god. Krishna and Rama are all incarnations of Vishnu.

But nobody can compete with Shiva. Shiva has more shrines to him than anybody else.

He is a hippie, so he does not need very great temples or anything — just anywhere, under any tree. Just put a round stone, oval shape, and he does not ask much — a few leaves, not even flowers. A few leaves you can drop there, a few drops of water on his head, just to keep him cool… so people have created devices; they just hang a small pot on top of his head with a small drip, drip, drip. It keeps him cool, so he does not get annoyed with anybody and destroy the world.

Everybody is afraid of him, so naturally he has many more worshipers, many more temples, and many more shrines. In every small village you will find at least a dozen Shiva shrines, because they cost nothing; any poor man can afford it. And he has to be concerned about it because Shiva can destroy. Keep him satisfied! And he does not ask much; just keep his head cool. Flowers are costly, but any two leaves and his worship is finished.

Shiva became the destroyer of the world because his fifth center had accumulated the whole poison of existence in it. It is our creative center, that’s why lovers have a certain tendency to creativity. When you fall in love, you suddenly feel like creating something—it is very close. If you are guided rightly, your love can become your great creative act.

It can make you a poet, it can make you a painter, it can make you a dancer, it can make you reach to the stars in any dimension.

The sixth center which we call the third eye is between the two eyes. This gives you a clarity, a vision of all your past lives, and of all the future possibilities. Once your energy has reached your third eye, then you are so close to enlightenment that something of enlightenment starts showing. It radiates from the man of the third eye, and he starts feeling a pull towards the seventh center.

Because of these seven centers, India never bothered about hara. Hara is not in the line; it is just by the side of the sex center. The sex center is the life center, and hara is the death center. Too much excitement, too much un-centeredness, too much throwing your energy all over the place is dangerous, because it takes your energy towards the hara. And once the route is created, it becomes more difficult to move it upwards. Hara is equally parallel to the sex center, so the energy can move very easily.

It was a great discovery by the Japanese: they found that there was no need to cut your head off, or shoot your brains out to kill — they are all unnecessarily painful; just a small knife forced exactly at the hara center, and without any pain, life disappears. Just make the center open and life disappears, as if the flower opens and the fragrance disappears.

The hara should be kept closed. That’s why, Radhika, I had told you to be more centered, to keep your feelings inside, and to bring it to your hara. “Since then this suggestion stays with me, and my belly has become my best friend, and the place below my navel a mirror of my feelings.”

If you can keep your hara consciously controlling your energies, it does not allow them to go out. You start feeling a tremendous gravity, a stability, a centeredness, which is a basic necessity for the energy to move upwards.

You are asking, “I feel that behind this small suggestion of yours lies more than I can imagine.” Certainly, there is much more….

A Pole is walking down the street, and passes a hardware store advertising the sale of a chain saw that is capable of cutting seven hundred trees in seven hours. The Pole thinks that it is a great deal and decides to buy one.

The next day he comes back with the saw, and complains to the salesman, “The thing did not come close to chopping down the seven hundred trees that the ad said it would.”

“Well,” said the salesman, “let us test it out back.” Finding a log, the salesman pulls the starter cord, and the saw makes a great roaring sound.

“What is that noise?” asked the Pole.

So he must have been cutting by hand and it was an electric saw!

Radhika, your hara center has so much energy that, if it is rightly directed, enlightenment is not a faraway place.

So these two are my suggestions: keep yourself as much centered as possible. Don’t get moved by small things — somebody is angry, somebody insults you, and you think about it for hours. Your whole night is disturbed because somebody said something…. If the hara can hold more energy, then naturally that much more energy starts rising upwards.

There is only a certain capacity in the hara, and every energy that moves upwards moves through the hara; but the hara should just be closed.

So one thing is that the hara should be closed. The second thing is that you should always work for higher centers. For example, if you feel angry too often you should meditate more on anger, so that anger disappears and its energy becomes compassion. If you are a man who hates everything, then you should concentrate on hate; meditate on hate, and the same energy becomes love.

Go on moving upwards, think always of higher ladders, so that you can reach to the highest point of your being. And there should be no leakage from the hara center. India has been too concerned about sex for the same reason: sex can also take your energy outside. It takes… but at least sex is the center of life. Even if it takes energy out, it will bring energy somewhere else, life will go on flowing.

But hara is a death center. Energy should not be allowed through the hara. A person whose energy starts through hara you can very easily detect. For example, there are people with whom you will feel suffocated, with whom you will feel as if they are sucking your energy. You will find that, after they are gone, you feel at ease and relaxed, although they were not doing anything wrong to you.

You will find just the opposite kind of people also, whose meeting you makes you joyful, healthier. If you were sad, your sadness disappears; if you were angry, your anger disappears. These are the people whose energy is moving to higher centers. Their energy affects your energy. We are affecting each other continually. And the man who is conscious, chooses friends and company which raises his energy higher.

One point is very clear. There are people who suck you, avoid them! It is better to be clear about it, say goodbye to them. There is no need to suffer, because they are dangerous; they can open your hara too. Their hara is open, that’s why they create such a sucking feeling in you.

Psychology has not taken note of it yet, but it is of great importance that psychologically sick people should not be put together. And that is what is being done all over the world.

Psychologically sick people are put into psychiatric institutes together. They are already psychologically sick, and you are putting them in a company which will drag their energy even lower.

Even the doctors who work with psychologically sick people have given enough indication of it. More psychoanalysts commit suicide than any other profession, more psychoanalysts go mad than any other profession. And every psychoanalyst once in a while needs to be treated by some other psychoanalyst. What happens to these poor people? Surrounded by psychologically sick people, they are continually sucked, and they don’t have any idea how to close their haras.

There are methods, techniques to close the hara, just as there are methods for meditation, to move the energy upwards. The best and simplest method is: try to remain as centered in your life as possible. People cannot even sit silently, they will be changing their position. They cannot lie down silently, the whole night they will be turning and tossing. This is just unrest, a deep restlessness in their souls.

One should learn restfulness. And in these small things, the hara stays closed. Particularly psychologists should be trained. Also, psychologically sick people should not be put together.

In the East, particularly in Japan in Zen monasteries, where they have become aware of the hara center, there are no psychologists as such. But in Zen monasteries there are small cottages, far away from the main campus where Zen people live, but in the same forest or in the same mountain area. And if somebody who is psychologically sick is brought to them, he is given a cabin there and he is told to relax, rest, enjoy, move around in the forest — but not to talk. Anyway there is nobody to talk to! Only once a day a man comes to give food; he is not allowed to talk to that man either, and even if he talks, the man will not answer. So his whole energy is completely controlled. He cannot even talk; he cannot meet anybody.

You will be surprised to know that what psychoanalysis cannot do in years is done in three weeks. In three weeks’ time the person is as healthy as normal people are. And nothing has been done — no technique, nothing. He has just been left alone so he cannot talk. He has been left alone so he can rest and be himself. He is not expected to fulfill somebody else’s expectations.

Radhika, you have done well. Just continue whatever you are doing, accumulating your energy in yourself. The accumulation of energy automatically makes it go higher. And as it reaches higher you will feel more peaceful, more loving, more joyful, more sharing, more compassionate, more creative.

The day is not far away when you will feel full of light, and the feeling of coming back home.

-Osho

From The Golden Future, Chapter Three

Copyright© OSHO International Foundation

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The Virtuous Circle – Osho

Visesa-darsinaatma-bhava-bhavanavinivrttih.

When one has seen this distinction, there is a cessation of desire for dwelling in the atma, the self.

Buddha has called the ultimate state of consciousness anatta – no self, non-being. It is very difficult to comprehend it. Buddha has said that the last desire to drop is the desire to be. There are millions of desires. The whole world is nothing but desire objects, but the basic desire is to be. The basic desire is to continue, to persist, to remain. Death is the greatest fear; the last desire to be dropped is the desire to be.

Patanjali in this sutra says: when your awareness has become perfect, when viveka, discrimination has been achieved, when you have become a witness, a pure witness of whatsoever happens, outside you, inside you…. You are no more a doer, you are simply watching; the birds are singing outside… you watch; the blood is circulating inside… you watch; the thoughts are moving inside… you watch – you never get identified anywhere. You don’t say, “I am the body”; you don’t say, “I am the mind”; you don’t say anything. You simply go on watching without being identified with any object. You remain a pure subject; you simply remember one thing: that you are the watcher, the witness – when this witnessing is established, then the desire to be disappears.

And the moment the desire to be disappears, death also disappears. Death exists because you want to persist. Death exists because you don’t want to die. Death exists because you are struggling against the whole. The moment you are ready to die, death is meaningless; it cannot be possible now. When you are ready to die, how can you die? In the very readiness of dying, disappearing, all possibility of death is overcome. This is the paradox of religion.

Jesus says, “If you are going to cling to yourself, you will lose yourself. If you want to attain yourself, don’t cling.” Those who try to be are destroyed. Not that somebody is there destroying you; your very effort to be is destructive because the moment the idea arises: “I should persist,” you are moving against the whole. It is as if a wave is trying to be against the ocean. Now the very effort is going to create worry and misery, and one moment will come when the wave will have to disappear. But now, because the wave was fighting against the ocean, the disappearance will look like death. If the wave was ready, and the wave was aware: “I’m nothing but the ocean, so what is the point in persisting? I have been always and I will be always, because the ocean has always been there and will be always there. I may not exist as a wave – wave is just the form I have taken for the moment.

The form will disappear, but not my content. I may not exist like this wave; I may exist like another wave, or I may not exist as a wave as such. I may become the very depth of the ocean where no waves arise….”

But the innermost reality is going to remain because the whole has penetrated you. You are nothing but the whole, an expression of the whole. Once awareness is established, Patanjali says, “When one has seen this distinction, that ‘I am neither this nor that’, when one has become aware and is not identified with anything whatsoever, there is a cessation of desire for dwelling in the atma, in the self.” Then the last desire disappears, and the last is the fundamental. Hence, Buddha says, “You can drop desiring money, wealth, power, prestige – that’s nothing. You can stop desiring the world – that’s nothing – because those are secondary desires. The basic desire is to be.” So people who renounce the world start desiring liberation, but liberation is also their liberation. They will remain in moksha, in a liberated state. They desire that pain should not be there. They desire that misery should not be there. They will be in absolute bliss, but they will be. The insistence is that they must be there.

That’s why Buddha could not get roots into this country which thinks itself very religious. The most religious man who was born on this earth could not get roots into this religious country. What happened? He said, he insisted, to drop the basic desire of being: he said, “Be a non-being.” He said, “Don’t be.” He said, “Don’t ask for liberation because the freedom is not for you. The freedom is going to be freedom from you; not for you, but from you.”

Liberation is liberation from yourself. See the distinction: it is not for you; liberation is not for you. It is not that liberated you will exist. Liberated, you will disappear. Buddha said, “Only bondage exists.”

Let me try to explain it to you.

Have you ever come across health? You have been healthy many times, but can you say what health is? Only disease exists. Health is non-existential; you cannot pin-point it. If you have a headache you know it is there, but have you ever known the absence of headache? In fact, if there is no headache the head- also disappears. You don’t feel it anymore. If you go on feeling your head, that simply shows that there must be a certain tension inside, a certain stress, a strain. A sort of headache must be there continuously. If your whole body is healthy, the body disappears. You forget that the body is. In Zen, when meditators sit for many years, just sitting and doing nothing, a certain moment comes when they forget that they have bodies. That is their first satori. Not that the body is not there; body is there but there is no tension, so how to feel it? If I say something you can hear me, but if I’m silent how can you hear me? Silence is there – it has much to communicate to you – but silence cannot be heard. Sometimes when you say, “Yes, I can hear the silence,” then you are hearing some noise. Maybe it is the noise of the dark night, but it is still noise. If it is absolutely silent, you will not be able to hear it. When your body is perfectly healthy, you don’t feel it. If some tension arises in the body, some disease, some illness, then you start hearing. If everything is in harmony and there is no pain and no misery, suddenly you are empty. A nothingness overwhelms you.

Kaivalya is the ultimate health, wholeness, all wounds healed. When all wounds heal, how can you exist? The self is nothing but accumulated tensions. The self is nothing but all sorts of diseases, illnesses. The self is nothing but desires unfulfilled, hopes frustrated, expectations, dreams – all broken, fractured. It is nothing but accumulated disease, that you call ‘self’. Or take it from another side: in moments of harmony you forget that you are. Later on, you may remember how beautiful it was, how fantastic it was, how far-out. But in moments of real far-outness, you are not there. Something bigger than you has overpowered you; something higher than you has possessed you; something deeper than you has bubbled up. You have disappeared. In deep moments of love, lovers disappear. In deep moments of silence, meditators disappear. In deep moments of singing, dancing, celebration, celebrators disappear. And this is going to be the last celebration, the ultimate, the highest peak – kaivalya.

Patanjali says, “Even the desire to be disappears. Even the desire to remain disappears.” One is so fulfilled, so tremendously fulfilled that one never thinks in terms of being. For what? – you want to be there tomorrow also because today is unfulfilled. The tomorrow is needed; otherwise you will die unfulfilled. The yesterday was a deep frustration; today is again a frustration; tomorrow is needed. A frustrated mind creates future. A frustrated mind clings with the future. A frustrated mind wants to be because now, if death comes, no flower has flowered. Nothing has yet happened; there has only been a fruitless waiting: “Now, how can I die? I have not even lived yet.” That unlived life creates a desire to be.

People are so much afraid of death: these are the people who have not lived. These are the people who are, in a certain sense, already dead. A person who has lived and lived totally does not think about death. If it comes, good; he will welcome. He will live that too, he will celebrate that too. Life has been such a blessing, a benediction; one is even ready to accept death. Life has been such a tremendous experience; one is ready to experience death also. One is not afraid because the tomorrow is not needed; the today has been so fulfilling. One has come to fruition, flowered, bloomed. Now the desire for tomorrow disappears. The desire for tomorrow is always out of fear, and fear is there because love has not happened. The desire to always remain simply shows that deep down you are feeling yourself completely meaningless. You are waiting for some meaning. Once the meaning has happened, you are ready to die – silently, beautifully, gracefully.

“Kaivalya,” Patanjali says, “happens only when the last desire to be has disappeared.” The whole problem is to be or not to be. The whole life we try to be this and that, and the ultimate can happen only when you are not.

When one has seen this distinction, there is a cessation of desire for dwelling in the atma, the self.

The self is nothing but the most purified form of the ego. It is the last remnant of strain, stress, tension. You are still not perfectly open; something is still closed. When you are completely open, just a watcher on the hill, a witness, even the death desire disappears. With the disappearance of this desire, something absolutely new happens in life. A new law starts functioning. You have heard about the law of gravitation; you have not heard about the law of grace. The law of gravitation is that everything falls downwards. The law of grace is that things start falling upwards. And that law has to be there because in life everything is balanced by the opposite. Science has come to discover the law of gravitation: Newton sitting on a bench in a garden saw one apple falling – it happened or not; that is not the point – but seeing that the apple was falling down, a thought arose in him: “Why do things always fall downwards? Why not otherwise? Why doesn’t a ripe fruit fall upwards and disappear into the sky? Why not sideways? Why always downwards?” He started brooding and meditating, and then he discovered a law. He came upon, stumbled upon a very fundamental law: that the earth is gravitating things towards itself. It has a gravitation field. Like a magnet, it pulls everything downwards.

Patanjali, Buddha, Krishna, Christ – they also became aware of a different fundamental law, higher than gravitation. They became aware that there comes a moment in the inner life of consciousness when consciousness starts rising upwards – exactly like gravitation. If the apple is hanging on the tree, it does not fall. The tree helps it not to fall downwards. When the fruit leaves the tree, then it falls downwards.

Exactly the same: if you are clinging to your body you will not fall upwards; if you are clinging to your mind you will not fall upwards. If you are clinging to the idea of self, you will remain under the impact of gravitation – because body is under the impact of gravitation, and mind also. Mind is subtle body; body is gross mind. They are both under the impact of gravitation. And because you are clinging to them you are not under the impact of gravitation, but you are clinging to something which is under the impact of gravitation. It is as if you are carrying a big rock and trying to swim in a river; the rock will pull you down. It won’t allow you to swim. If you leave the rock, you will be able to swim easily.

We are clinging to something which is functioning under the law of gravitation: body, mind. “Once,” Patanjali says, “you have become aware that you are neither the body nor the mind, suddenly you start rising upwards.” Some center somewhere high in the sky pulls you up. That law is called ‘grace’.

Then God pulls you upwards. And that type of law has to be there, otherwise gravitation could not exist. In nature, if positive electricity exists, then negative electricity has to exist. Man exists, then the woman has to exist. Reason exists, then intuition has to exist. Night exists, then the day has to exist. Life exists, then death has to exist. Everything needs the opposite to balance it. Now science has become aware of one law: gravitation. Science still needs a Patanjali to give it another dimension, the dimension of falling upwards. Then life becomes complete.

You are a meeting place of gravitation and grace. In you, grace and gravitation are crisscrossing. You have something of the earth and something of the sky within you. You are the horizon where earth and sky are meeting. If you hold too much to the earth, then you will forget completely that you belong to the sky, to the infinite space, the beyond. Once you are no more attached with the earth part of you, suddenly you start rising high.

When one has seen this distinction, there is a cessation of desire for dwelling in the self.

Tadahiviveka-nimnam kaivalya-pragbharam cittam.

Then the mind is inclined towards discrimination, and gravitates towards liberation.

A new gravitation starts functioning. Liberation is nothing but entering the stream of grace. You cannot liberate yourself, you can only drop the barriers; liberation happens to you. Have you seen a magnet? – small iron pieces are pulled towards it. You can see those small iron pieces rushing towards the magnet, but don’t be deceived by your eyes. In fact, they are not rushing, the magnet is pulling them. On the surface it appears that those iron filings are going, moving towards the magnet.

That is just on the surface. Deep down, something just opposite is happening: they are not moving towards the magnet, the magnet is pulling them towards itself. In fact, it is the magnet which has reached them. With the magnetic field it has approached them, touched them, pulled them. If those iron filings are free, not attached to something – not attached to a rock – then the magnet can pull them. If they are attached to a rock, the magnet will go on pulling but they will not be pulled because they are attached.

Exactly the same happens: once you discriminate that you are not the body, you are no more bound to any rock, you are no more in bondage with earth. Immediately, God’s magnet starts functioning. It is not that you reach to God. In fact, God has already reached you. You are under His magnetic field, but clinging to something. Drop that clinging and you are in the stream. Buddha used to use a word srotaapanna: falling into the stream. He used to say, “Once you fall into the stream, then the stream takes you to the ocean. Then you need not do anything.” The only thing is to jump into the stream. You are sitting on the bank. Enter the stream and then the stream will do the remaining work. It is as if you are standing on a high building, on the roof of a high building, three hundred feet or five hundred feet above the earth. You go on standing, the gravitation has reached you, but it will not work unless you jump. Once you jump, then you need not do anything. Just a step off the roof… enough; your work is finished. Now the gravitation will do all the work. You need not ask, “Now what am I supposed to do?” You have taken the first step. The first is the last step. Krishnamurti has written a book, The First and the Last Freedom. The meaning is: the first step is the last step because once you are in the stream; everything else is to be done by the stream. You are not needed. Only for the first step is your courage needed.

Then the mind is inclined towards discrimination, and gravitates towards liberation.

You start moving slowly upwards. Your life energy starts rising high – an upsurge. And it is unbelievable when it happens because it is against all the laws that you have known up to now. It is levitation, not gravitation. Something in you simply starts moving upwards, and there is no barrier to it. Nothing bars its path. Just a little relaxation, a little unclinging – the first step – and then automatically, spontaneously, your consciousness becomes more and more discriminative, more and more aware.

Let me tell you about another thing. You have heard the word, the phrase: ‘vicious circle’. Let us make another phrase: ‘virtuous circle’. In a vicious circle, one bad thing leads to another. For example, if you get angry then one anger leads you to more anger, and of course, more anger will lead you to still more anger. Now you are in a vicious circle. Each anger will make the habit of anger more strong, and will create more anger, and more anger will make the habit still more strong, and on and on. You move in a vicious circle which goes on becoming stronger and stronger and stronger.

Let us try a new word: virtuous circle. If you become aware, what Patanjali calls vivek, awareness; if you become aware: vairagya. Discrimination creates renunciation. If you become aware, suddenly you see that you are no more the body. Not that you renounce the body; in your very awareness the body is renounced. If you become aware, you become aware that these thoughts are not you.

In that very awareness those thoughts are renounced. You have started dropping them. You don’t give them any more energy; you don’t cooperate with them. Your cooperation has stopped, and they cannot live without your energy. They live on your energy, they exploit you. They don’t have their own energy. Each thought that enters you partakes of your energy. And because you are kaivalya willing to give your energy, it lives there, it makes its abode there. Of course, then its children come, and friends, and relatives, and this goes on. Once you are a little aware, vivek brings vairagya, awareness brings renunciation. And renunciation makes you capable of becoming more aware. And of course, more awareness brings more vairagya, more renunciation, and so on and so forth. This is what I am calling the virtuous circle: one virtue leads to another, and each virtue becomes again a ground for more virtue to arise. “This goes on,” Patanjali says, “to the last moment” – what he calls, dharma megha samadhi. We will be coming to it later on. He calls it ‘the cloud of virtue showering on you’. This virtuous circle, vivek leading to vairagya, vairagya leading to more vivek, vivek again creating more possibilities for vairagya, and so on and so forth – comes to the ultimate peak when the cloud of virtue showers on you: dharma megha samadhi.

In breaks of discrimination, other pratyayas, concepts, arise through the force of previous impressions.

Still, though, many intervals will be there. So don’t be discouraged. Even if you have become very aware and in sudden moments you feel the pull, the upward pull of grace, and in certain moments you are in the stream, floating perfectly beautifully, with no effort, effortlessly, and everything is going and running smoothly, still there will be gaps. Suddenly you will find yourself standing again on the bank just because of old habits. For so many lives you have lived on the bank. Just because of the old habit, again and again the past will overpower you. Don’t be discouraged by it. The moment you see that you are again on the bank, again get down into the stream. Don’t be sad about it, because if you become sad you will again be in a vicious circle. Don’t be sad about it. Many times the seeker comes at very close quarters, and many times he loses the track. No need to be worried; again bring awareness. This is going to happen many times; it is natural. For so many millions of lives we have lived in unawareness – it is only natural that many times the old habit will start functioning. Let me tell you a few anecdotes.

The boss was full of confidence as he approached the reception desk at a large hotel with his secretary and signed the register as Mr. and Mrs.

“Double or twin beds?” enquired the clerk.

He turned to his secretary and asked casually, “Would a double be alright, darling?”

“Yes, sir,” she answered.

“Yes, sir,” the wife was saying to the husband! – but just the old habit of being a secretary, continuously saying, “Yes sir, yes sir, yes sir.” Habits become very ingrained, and they catch hold of you in such a way that unless you are very, very watchful, you will not even suspect.

It happened: An indignant schoolteacher rang the local police station to complain that a crowd of young hooligans had chalked four-letter words all over her front door. “And what is more,” she concluded, “they have not even spelled them right!”

A school teacher is just a school teacher. She is complaining against the four-letter words, but the basic complaint is that they have not even spelled them right. Continuously correcting the spelling of children….

In breaks of discrimination, other concepts arise through the force of previous impressions.

Many times you will be pulled back, again and again and again. The struggle is hard, but not impossible. It is difficult, it is very arduous, but don’t become sad and don’t become discouraged.

Whenever you remember again, don’t be worried about what has happened. Let your awareness again be established, that’s all. Continuously establishing your awareness again and again and again will create a new impact inside your being, a new impression of virtue. One day, it becomes as natural as other habits.

-Osho

From Yoga: The Path to Liberation, Chapter Nine (previously published as Yoga: The Alpha and the Omega, V.10)

I have split up the last sutra discourse from the Yoga series into three posts. This is the first of three. The second one is The Cloud Which Showers Virtue and the third is You Are the Abode of the Absolute.

An MP3 audio file of this discourse can be downloaded from Osho.com or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Enjoying this Living Death – Nisargadatta Maharaj

Visitor: The will to live is strong. To drop this identification with the body is like dying in a sense. Is it possible to do it voluntarily?

Maharaj: What you call the body is this food, which is the fuel for the sustenance of your Consciousness. The mind is the product of the vital breath; when the vital breath flows the mind flows and creates the world. Language is an external impression that’s made on the child. The child absorbs the vital breath and then talks. Consciousness is the wish to ‘Be’. That Beingness wants to be perpetuated and does not want to be extinguished. Its quality is the will to live. Which is love itself. It loves to live. Because it wants to live and sustain itself, it creates the right conditions and goes into activity in the world.

V: Isn’t this detachment from the body-mind like a form of death?

M: Yes, it is a sort of death. (Maharaj sings a morning prayer.) “The greatest advantage I’ve got is out of the fact that I am enjoying this living death.” Most of the saints talk about this living death.

V: Can we reach a state like you, where we are willing to experience this death?

M: You don’t lose your Self. The whole process is to understand your mis-identification and come out of it. If you accept this then nothing can touch you. Knowing that you are not the body, watch the vital breath as a flow of the mind. You are here in the spark of “I Amness.” When you acknowledge the “I Amness” you become the spark. I am like space and do not have an identity – this is my “I Amness” from which all the talk is being produced.

Now you have heard me talk at length. Do you still feel it necessary to have all this play of dancing and jumping about in Rajneesh’s ashram to achieve Self-realization?

V: No

M: A common man who feels inclined towards spirituality will be full of concepts. Unless he is made to dance and jump about he will not understand the futility of the mind and its concepts. Only then will he come here to listen to these talks.

-Nisargadatta Maharaj

From Beyond Freedom, pp. 59-60

The Great Forgetting – Jean Klein

The whole problem of dying is based on the premise that we are born and that this born something or someone dies. So the first step is this question: Who or what is born and who or what dies?

The idea of being born is just that, an idea. It is second-hand information. It is what our mothers told us. If we ask ourselves, “Do I know that I am born?” and we look closely, we will see that, yes, a perception is born and dies, but we cannot say, “I am born.”

It is vital in all genuine exploration to become free from second-hand information, free from common sense. If we begin by questioning the questions, we will find that we are led to question the questioner. This is the beginning of self-inquiry.

When we let go of second-hand information, we are face to face with bare facts, precepts rather than concepts. When we leave aside day-dreaming, hypothesis and the taken- for- granted, we are left with the core of the problem, which I would say in this case is: Why speak of death before knowing what life is? Because if we don’t know what life is, how can we even begin to talk of death? So let us first talk about life.

The expressions of life appear and disappear in our awareness. We know what time is, we know what space is, we know what an experience is. How could we know these things if we did not, in some way, also know what timeless, spaceless, experienceless means? Can we know white without reference to black? Can we know dark without reference to light? We know impermanence because in some way we “know” permanence. This permanence is not an experience in time and space. It is not a condition. It does not belong to existence because existence is in time and space. It is essentially nothing, yet in some way we refer to this nothingness very often. It is the background from which we function. It has nothing to do with succession, with past and future. It is cause less and cannot be born.

When we discover this background, the problem of death becomes completely meaningless. When this timeless awareness from which we function unconsciously becomes aware— aware of itself—, then we know that what we are is timeless and spaceless. We know what life is, and it does not enter our mind to even think of death because we live knowingly in this timeless background, in the now, and succession is only an expression of this now.

The real question then is: how can I come to know life so that death is meaningless? I would say that we can never know, in an objective way, what life is. We can only be life, be the knowing. This knowing is an instantaneous apperception, free from space and time, in which there is not a knower and something known. It is the awakening of life in its fullness.

This awakening is our real birth. The phenomenal birth is only an accident and it remains an accident as long as our real nature, our real birth, is not explored. Once we are awake in life, we are profoundly aware that we are not a conceptual object. The object and the reflex to objectify oneself does not arise. It is a state of profound openness, a total absence of being anything, where there is simply life, “isness”. It is timeless and dimensionless, and cannot be objectified, that is, experienced. It is not born and what is not born cannot die. In this original non-state, the idea of death does not even occur.

The fear of dying comes from mis-taking oneself to be the body-mind. This mistake is a thought only. So really the fear of dying comes from the capacity to think. When there is no thought, there is no space and time. Space, time, coming, going, past, future, exist only in thought. They have no autonomous reality. All the fear created by society and religions around so-called dying is mind-fabrication. But it is only an object which can be afraid and you are not an object.

Dying on the biological level does not create fear. Fear is in the mind, not in the body. The fear of dying is only anticipation that “I” will disappear. The idea of a final disappearing destroys all security for the “I” image. But this “You,” “me”, this self-image is also a thought construct built up from memory. The powerful instinct for what is wrongly called self-preservation (the term shows how we have identified with the body-mind) is merely biological survival. Life is desireless but the body-mind is an expression of life, so one could say that the desire to stay alive comes from life itself. As an expression of life, the body accomplishes the course inherent to its nature.

The real meaning of death and dying is completely different from that usually understood by these words. When one knows the continuum that is life, all perceptions (of which our body is but one) are felt as appearing and disappearing in awareness or consciousness. This appearing and disappearing is the real meaning of birth and death. We are born every moment a thought or sensation appears and we die every moment the concept or perception disappears. We die every evening before going to sleep, and we are born every morning. So we need to become acquainted with this dying, this letting-go of the objective world.

We should ask ourselves in our most profound intimacy:
What is there before the thought appears? What is there when the thought disappears? What is there when the body goes to sleep and before it wakes up? When we observe closely, we will find, not the absence we took for granted, but a presence, a presence that cannot, however, be objectified. It is too early, it is our nearest.

If we really know how to go to sleep we will know how to die. We will be already familiar with dying, already familiar with the dissolution of the born. To do this, one must, before going to sleep, lay aside all qualifications. We must become as naked psychologically as we are physically. This means that we put aside all opinions, thought, worries, ideas before we go to sleep. It is an offering of all that we are not. In letting go there is an expansion of mind and body and in all expansion is the fore-feeling of reality, our globality. This should be done each time we sleep until we find that, before the body wakes up in the morning, we are. Presence is already there.

It is better not to postpone this letting-go of the personal entity and all its qualifications until the actual moment of death. Otherwise, it is necessary to have someone who knows life to assist in the final letting go. This is supposedly the priest’s role in the last rites. The function of the priest, shaman, lama or other, is to help one go knowingly through the threshold from the object world to the objectless world. It is to help the dying one forget all the residues of the person and so be open to a new dimension of life. It is an offering back to life of all the expressions that life gave us temporarily. Then what remains is original consciousness.

But whoever is assisting someone over the threshold must be qualified to do so. This simply means that the personality must be absent. In assisting someone to die, one must die with them. The moment you die with the dying one, he or she is stimulated by your dying, by your giving up of all qualifications. Timeless presence, love, has the power to free the dying person from the residues of identification with the phenomenal world. There is no place at all in this assistance for feelings of sadness, pity, fear, nor is there room for talking. All this keeps the dying one grasping onto the objective world.

Ideally, the best way to die is in silence. But when one is steeped in the rituals of a religious tradition, these may help one, in the absence of a qualified priest or real friend, to let go of specific attachments. But the rites must be impersonal, give no hold to the person as, for example, certain sounds draw one beyond the world of sentiment and emotivity.

The way to come to this letting-go is, as I said, the same as before going to sleep. Everything that appears in the moment is seen as a fact. One takes note of the fact without analysis or interference and feels the welcoming in this unconditional taking-note. When we face, in this way, everything that appears, then the openness, attention, in which the perception was welcomed, comes back to us. We find ourselves in the light. This is a natural giving up without intention. So, whether we are dying (and we must!) or assisting someone to die, it is the same procedure. We take a knowing stand in consciousness.

It is crucial to come to know death while still alive. The quality of life is completely different for one who knows letting-go in the waking state. This is the real meaning of the word death. It is the real significance of the word sacrifice. As Meister Eckhart said, “God is when I am not.” We are only born after the death of all that is personal. Only when we are awake in nothingness can we speak of fullness.

But there is another reason for not leaving the real dying until the last moment. There is the real danger that one will remain stuck to the expressions of life and, at the moment of death, emphasize the object, so
that one is taken passively to what is beyond. Passively here means “not knowingly.”

The question may arise: What difference does it make how I die? Consciousness is not affected by birth or death. There is not one moment without consciousness, so after the death of the body, consciousness is
always there. But how one dies does make a difference, because after the death of the person, although consciousness is, it can be awake—conscious of itself—or not. Generally, after the death of the body-mind, this being consciousness is passive, it is not consciousness conscious of itself. What is of utmost importance, therefore, is to be knowingly consciousness and this can only come about before the body dies. Since most of us only know ourselves as objects and do not know ourselves as consciousness, few,
after death, dissolve in consciousness which knows itself.

Consciousness which knows itself is fulfilled and does not look for further expression. As the residues of the body disperse in global energy, consciousness dissolves in its own light. There is nobody to go
anywhere and nowhere to go.

All ideas about different states and stages of the dissolution of energy are, therefore, meaningless to the awakened one and a hindrance to the one who is in the process of letting go of all qualifications and attachments. Such concepts cause confusion. They are mind-constructs since there is no one left to know such things. As long as there are such ideas, there is still a somebody to know. And as long as there is still a somebody to know, there has been no real dying.

It is possible that in one who is still fixed on the objective world, identified with the personality, children, spouse, money, vocation and so on, it may be difficult for the energy to dissolve. It remains concentrated. That is why there are rituals of various kinds which help dissolve the energy and aid the
giving up of all hold on the phenomenal plane. And it is why sometimes, though the body is not visible, there may still be residues of the personality. One should accept these and take several sessions to systematically empty oneself of all ideas, memories and feelings for the dead person. It is a process of elimination. Then one sees that there is much more to the relationship than one could remember. Memory belongs to our minds, but the real relationship is not limited by memory.

The problem of physical suffering during dying needs to be addressed because the question naturally arises as to how one can come to a real letting-go in the face of acute pain. The first thing to clarify is that
pain must be seen as an object like any other, from the perspective that what we are fundamentally is not an object and cannot be afraid or feel pain. So we must be absolutely clear about our profound non-involvement
in the events surrounding the sensation we call pain or illness.

We cannot say, “I am afraid, I am in pain, I am dying,” because the “I” is unchanged and unchanging. It is the body which feels sensation and the mind that creates fear. Once there is clarity about what one is not
—the body and its sensations, the mind and its thoughts—the suffering is dramatically reduced. Then the sensation, the illness can be faced squarely without psychological interference.

Pain, like every object, is a pointer to our real nature. It must be seen objectively, in front of us as if the body belonged to another. In objectifying it, we are extricated from it, no longer drowned in the illness,
the sensation. And in the psychological space thus created, there will be a glimpse of real freedom from the burden. It is not enough to vaguely note this brief feeling of detachment. We must become truly interested in this feeling of freedom, that is, make it, in turn, an object of attention, sustain and live in this free feeling. With it comes the conviction that one is neither the healthy nor the unhealthy body.

Illness and death are an opportunity, par excellence, to clarify the fundamental error of our existence: that we have identified awareness, consciousness, life, with its object and it is through this mis-take that
all conflict and suffering arise. Illness then is a gift, a gift to help us realize more quickly what we are not. It gives us an opportunity that should not be refused: to be what we are.

Our living in wholeness stimulates our surroundings, our family and friends. I would say it stimulates the life in them. Knowingly or unknowingly, they share life with us and, at death, neither we nor they will
feel isolated. This feeling of life will remain and continue to stimulate them because life is eternal and in it all are oneness.

But generally family and friends do not have an honest relation with the dying one. They continue, in some way, to hold onto, to try to save, the person. They do not let him or her meet the light. This is because relationships in the family are of object to object, person to person. So it is better not to have the family present at the moment of dying if they cannot perform the last rites, be priests, so to speak, that is, die with you.

It is important that the dying one offer up the expressions of life consciously. However, in certain circumstances, clarity may be impaired by the intensity of the pain or the use of medications to relieve it. At the very moment of the final release, nature usually takes itself in charge and pain does not cloud awareness, so when assisting a dying person, a doctor has a great responsibility. First and foremost, he or she must represent health, life and, like the priest, prepare the patient for the final release. The doctor
must also die with the patient. All his talent is needed to first help the patient distance himself from identifying with the object, and then to see precisely how much medication is necessary to make this distancing possible. The patient must retain a profound awareness of what is happening.

Either prolonging life artificially or taking one’s life prematurely is a deep lack of respect for all life has given us. It is a lack of gratitude, a profound ignorance. Life gives us the opportunity for a real birth and all interfering is a refusal of this opportunity. When one awakes in the real “I,” the destiny of all that we are not no longer has any meaning. Pain, an accident, death, is on the film, but we are the light which illuminates the film. So, thinking about the fate of the body and trying to interfere is a mark of ego-centredness and a lack of love.

Only an ego can have concepts and intentions, and as long as we live as the contracted ego we will have a false view of what life is. What we generally call “my life” belongs only to the mind and thus appears to take place in succession. The illusion of life as time gives us the impression that we can
interfere. This wrong seeing is sometimes corrected before dying when there is a panoramic memory of one’s whole life. This is because there is a sudden letting-go of the mind’s control, of the channelling of one’s being into strict succession in time and space. In this sudden letting-go we are ejected into the timeless and facts appear to us without all the intervening thoughts that generally qualify every fact. This panorama usually occurs at a crisis when there is a very dramatic letting-go. In a natural death one is
gently dissolved in being.

Real death is, then, the death of conceptual living. Life is presence, always in the here and now, the moment itself. In the absence of the “person” there is simply living, non-volitional acting. Non-volitional living is living in happiness. It is only in non-intentional living that there is acceptance, and it is only in accepting, in welcoming, that all the elements of a situation can be clearly seen. When we live in accepting, illness has no hold, no substance, and we have the greatest possibility of getting better.

All the changes the body undergoes are hypothetical and transitional, but there is nothing hypothetical about what we really are—consciousness. It is prior to body. It is prior to thought. It is between two concepts or percepts. It is silent awareness, nameless, without attribute. It is the total giving up of all qualifications, freedom from all identifications. It is the eternal presence we take for absence. When one lives knowingly in this presence, there is no death.

Then when you see the moment to go has come, and you have learned how, I would even say learned the technique of giving up, it is extremely beautiful. Dying then is thanking, a thanking for having had the opportunity to know life, to be the knowing, to be thanking itself. In the great forgetting of all that we are not, dying is the total release into openness, openness to the light.

-Jean Klein

Excerpt from The Book of Listening, pp. 67-75

On Meditation – Jean Klein

You will feel in your meditation that there is still a residue of the idea of finding something, but we have very often repeated that the seeker is the sought. What you are fundamentally you can never objectify because you are it. An object is a fraction; it appears in your wholeness, in your globality. When you really come to the understanding that the seeker is the sought, there is a natural giving up of all energy to find something. It is an instantaneous apperception. I don’t say perception, because in perception there is a perceiver and something perceived. An apperception is an instantaneous perceiving of what is perceiving. So it can never be in a relation of subject- object, just as an eye can never see its own seeing. That is why I said you will first find yourself behind yourself. I say behind yourself because you know yourself mainly in subject- object relationship, in your factory, in your forehead. The energy which strikes the factory in a certain moment and makes the factory work is localized behind, so stay with the energy behind and you will find a glimpse of non- subject- object relationship. This glimpse is seen with your whole intelligence which is there in the absence of the person, the thinker, the doer. Understanding, being the understanding, is enlightenment.

( Silence)

You can never perceive your globality, your wholeness. If there is a perceived, it is not your wholeness. Your globality, your wholeness, is it’s own perceiving. So it is clear your globality can never be perceived, it can never be an object. It is non- dual. It must be clear for the mind that what you are looking for is the looking itself. When you really see this with your intelligence and love and understanding, there is a natural giving up of all projected energy. All energy directed towards finding something comes back to its homeground. This moment of equilibrium, you must live. It is purposeless because it is what you fundamentally are.

In this non- dual non- state you cannot speak of relation. You must visualize this relationless state, you must love it, you must approach it with your whole intelligence. This is the only thing that you should remember; everything else that has been said can be put in the waste basket!

– Jean Klein

From Transmission of the Flame, pp. 65-66

An Extraordinary Intoxication – Osho

It feels to me that my body is like a cage or bottle, in which a very powerful lion is imprisoned and he has been sleeping there for many lives, but now he has been awakened by your harassment. He is hungry and very impatient to be freed from the cage. Many times during the day he becomes enraged and roars, he leaps up roaring. Every cell of my body trembles from this roaring and leaping up, and the forehead and upper part of the head begin to burst with energy. After this I fall deep into an extraordinary intoxication and ecstasy. Then the lion becomes a little quiet, shakes, walks slowly and goes on growling. And then in kirtan or in remembering you he dances ecstatically. Please explain what is going on? 

Yoga Chinmaya has asked.

… what is happening is good. It is happening just as it should. Don’t be frightened by it. Let it happen. Help it in every way. A unique process has begun, whose final crescendo is liberation.

We are certainly imprisoned in the body – a lion locked up in a cage. Confined for such a long time that the lion has forgotten his own roar. Confined for such a long time that the lion has started thinking the cage is his home. No only this, he has started thinking, “I am the cage. I am the body!”

A hit is needed. That’s why you are with me, so I can hit – and you wake up.

These words that I say to you are not mere words. Think of them as arrows. They will pierce you. Sometimes you will be angry with me too. Because everything was moving along peacefully, comfortably and suddenly there is confusion. But there is no other way to wake you up; you will have to pass through pain.

When energy rises within, the body will not be able to bear it. The body has not been made to endure it. The capacity of the body is very small. The energy is vast. As if one wants to enclose the whole sky in a small courtyard… so when the energy awakens many disturbances will arise in the body. The head will be splitting with pain.

And sometimes it happens that even after enlightenment disturbances continue in the body. It is completely natural before enlightenment, because the body is not ready. It is as if you put one thousand candles of electricity into an electric line that has the capacity to carry one hundred candles – it will rattle and catch fire! It is just the same when the energy which had been sound asleep within you awakens – it manifests and your body is not ready for it. Your body is ready to accept your being a beggar; it cannot accept your being an emperor. The body has limits, you have no limits.

… it will be jolted, storms will arise. Before enlightenment happens, before samadhi, these shocks are completely natural. And sometimes it happens that samadhi happens and the shocks continue coming, the storms continue, because the body was not able to get ready.

This is what happened in Krishnamurti’s case. The process continued forty years after attaining the ultimate. The body could not absorb the shock. Krishnamurti will wake up in the middle of the night shouting and screaming. He starts to growl – really growling. And for forty years he has had a headache that doesn’t go away, it comes and goes but it never totally leaves him. Sometimes the pain is so strong that it feels his head will burst.

From the standpoint of the body, these last forty years have been years of great difficulty for Krishnamurti. Sometimes it happens this way. But usually the body becomes ready as samadhi happens. But with Krishnamurti the body could not adjust because samadhi had been forced. The thinkers that brought Krishnamurti up, those Theosophists worked hard, made untiring efforts to bring on samadhi. Their aspiration was to give birth to a world teacher. The world needs it – if a Buddha can be incarnated….

If Krishnamurti had worked only by his own efforts, perhaps he would have needed one or two more births. But then this problem would not have arisen. The worked was forced: what needed two lifetimes to happen, happened instantly. It happened but the body could not get ready. It happened suddenly when the body was not ready. So there have been forty years of physical suffering. Even now Krishnamurti growls at night and wakes up again and again from his sleep. The energy won’t let him sleep. He screams!

It seems amazing that a person who has achieved the ultimate should scream at night. But the cause is clear. An enlightenment that should have taken two lifetimes to happen, was forced too quickly. Because of this the body was not ready and the process continues. It has happened but this process continues. He has reached home but the body remains behind, still being dragged along.

The being has reached home, the body has not reached. The pain and suffering of this dragging continues.

Don’t be frightened by what’s happening. These are the first indications of samadhi, the first steps of samadhi. Take them as auspicious, accept them happily. If you are ready to accept them as blessings, then very soon they will slowly become quiet. And as soon as the body begins to accept, begins to cooperate, the readiness and capacity of the body increase.

You have called out to the infinite, so you will have to become infinite. You have challenged the vastness, so you will have to become vast.

There is a very unique story in the Old Testament – the story of Jacob. Jacob was seeking god. He distributed all his wealth. He sent all his beloved friends, his wife, his children, his servants – he sent them all far away. He was waiting for god on the deserted bank of a river. God arrived.

But it was very strange – Jacob started wrestling with god. Does anyone wrestle with god? But Jacob started struggling with god. It is said that they fought the whole night. As morning approached, as dawn was about to come Jacob was defeated. When god was about to leave him, Jacob fell at god’s feet and said, “Please give me your blessing.”

God said, “What is your name?”

Jacob told him his name.

God said, “Today you have become Israel” – the name that the Jews are known by – “From today on you are Israel. Now you are no longer Jacob, Jacob has died.” – Just as I change your name when I give you sannyas initiation. The old is gone.

God told Jacob: “Jacob has died, from now on you are Israel.”

This story is from the Old Testament. There is no other story of someone fighting with god. But there is a great truth in this story. When that ultimate energy descends, what happens is almost like a fight. And when the ultimate experience happens and you are defeated by the divine and the body is vanquished and you accept defeat – then your final initiation happens. In that moment divine blessings shower on you. Then you are new. That is when you taste the nectar of the eternal for the first time.

Yoga Chinmaya is almost there where Jacob must have been. It is difficult to say how long the night may be. It is hard to say how long the struggle will last. No prediction can be made. But this struggle is auspicious.

Cooperate with this energy. This lion inside that wants freedom – it is you. This energy that wants to rise towards the head, that wants to go from the sex center to the crown chakra, that wants to create a path – it is you. For many lives it has been subdued and lying coiled up, now it is starting to raise its hood. You are fortunate, you are lucky. With this you are approaching the final blessing.

Your real transformation will happen.

Krishnamurti has written in his notebook, whenever my head is splitting, when at night I cannot sleep and the screaming and shouting come and something inside me growls – after all this is over a unique experience comes. After this a great peace descends. Blessings shower in every direction. Everywhere lotuses and more lotuses are blooming.

Exactly this is starting to happen to Chinmaya. It is good.

After this I fall deep into an extraordinary intoxication and ecstasy.

When the energy arises after it has had its struggle, and the body becomes a little ready, then a new ecstasy will come: there is growth. You have come up a little. You have transcended a little. You have come out of the prison a little, you have found open sky. You will be fulfilled. You will dance, you will dance for joy.

Then the lion becomes a little quiet, shakes, walks slowly and goes on growling. And then in kirtan or in remembering you he dances ecstatically.

The lion wants to dance. There isn’t room enough to dance in the body. More space is needed for dancing – what space is available in the body? Dance can only happen outside of the body. This is why if you dance totally you will find you no longer remain a body. In the ultimate grace of dance, at the ultimate height, you are out of the body. The body goes on turning, goes on moving rhythmically but you are outside, you are no longer inside.

This is why I have invariably included dance in my methods of meditation, because there is nothing more miraculous for meditation than dancing. If you dance fully, if you dance totally, then in that dance your being comes out of the body. The body will go on moving in rhythm but you will experience that you are out of the body. And then your real dance begins: below, the body will go on dancing; above, you will dance. The body on the earth, you in the sky! The body in the earthly, you in the celestial. The body will dance the dance of matter, you will dance the dance of consciousness. You will become Nataraj, the king of the dance.

You ask, “Please explain what is going on?

The unprecedented is happening, the wondrous is happening, the rare is happening! What is happening is not to be explained, it is to be experienced. Whatever I say will not help you understand this experience, at the most it can help you become capable of accepting it more easily. Accept it with joy. Do not repress it.

Naturally the idea will come to suppress it thinking, “What madness is this, I am growling like a lion? What is this roaring? People will think I am mad!” So naturally the idea will come to suppress it, to hide it – don’t let anyone know. What will they say?

Don’t worry. Don’t bother about what anyone says. If people say you are mad, then go mad! Has anyone become enlightened without going mad? Give your attention to your interiority. If bliss is coming from this, if ecstasy is coming, if wine is raining then don’t worry. This world has nothing so valuable as this to give to you. So don’t make any compromise with the world. Don’t sell an inch of your being, even if in exchange you will get the whole universe as your kingdom. Jesus has said, what use is it if you gain the whole world but lose your own soul? If you save your soul, even if you lose the whole world you have everything.

Have courage, be daring. Let your trust, your faith in yourself grow. Soon your body will start gradually accepting it. Then the roaring will disappear. Then only dance will remain. Then the lion will not suffer, because the lion will have found a path: when he wants to go out he can go out, when he wants to come in he can come in. Then this body is no longer a jail, then this body becomes a place to relax. When you want to come in, come inside; when you want to go out, go outside.

When you can go out and in as easily as you come and go from your house… it is cool, you feel cold; you go outside and sit in the sunshine. Then the sunshine increases, the sun climbs high, it starts getting hot, you start sweating – you get up and come in. Just as you come and go from your house, then the house is not a prison – if you are sitting in prison you don’t have the possibility to come out or go in whenever your heart feels like it. In jail you are a prisoner; at home you are a master. When your lion can dance outside, can fly in the sky, can play with the moon and stars – then there is no problem. Then there is no fight with the body. Then the body is a place for relaxation. When you get tired you can return inside and rest. Then there is no enmity with the body either. Then the body is a temple.

-Osho

From Enlightenment: The Only Revolution, Chapter Eight

Copyright© OSHO International Foundation

You can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

On August 15, 2019, Sambuddha Swami Yoga Chinmaya left the body behind and disappeared into the Great Mystery. Read the intimate tribute, Wake Up Into No-Mind.

You can read more about Yoga Chinmaya here.

What is Morality? – Osho

Please talk about morality.

Shantam Divyama, the question about morality is immensely significant, because morality is not that which has been told to you for centuries. All the religions have exploited the idea of morality. They have been teaching in different ways, but the basic foundation is the same: unless you become moral, ethical, you cannot become religious.

By morality they mean that you have to be truthful, you have to be honest, you have to be charitable, you have to be compassionate, you have to be nonviolent. In one word, all these great values have first to be present in you, only then you can move towards being religious.

This whole concept is upside down. According to me, unless you are religious you cannot be moral.

Religion comes first, morality is only a by-product. If you make the by-product into the goal of human character, you will create such a troubled, miserable humanity – and for such a good cause. You are bringing the cart before the bullocks – neither the bullocks can move, nor the cart can move; both are stuck.

How can a man be truthful if he does not know what truth is? How can a man be honest if he does not know even who he is? How can a man be compassionate if he does not know the source of love within himself? From where will he get the compassion? All that he can do in the name of morality is to become a hypocrite, a pretender. And there is nothing more ugly than to be a hypocrite. He can pretend, he can try hard, but everything will remain superficial and skin-deep. Just scratch him a little bit, and you will find all the animal instincts fully alive, ready to take revenge whenever they can get the opportunity.

Putting morality before religion is one of the greatest crimes that religions have committed against humanity.

The very idea brings a repressed human being. And a repressed human being is sick, psychologically split, constantly in a fight with himself, trying to do things which he does not want to do.

Morality should be very relaxed and easy – just like your shadow; you don’t have to drag it with you, it simply comes on its own. But this has not happened; what has happened is a psychologically sick humanity. Everybody is tense, because whatever you are doing there is a conflict about whether it is right or wrong. Your nature goes in one direction; your conditioning goes just in the opposite direction, and a house divided cannot stand for long. So everybody is somehow pulling himself together; otherwise the danger is always there, just by your side, of having a nervous breakdown.

I do not teach morality at all. Morality should come on its own accord. I teach you directly the experience of your own being. As you become more and more silent, serene, calm and quiet, as you start understanding you own consciousness, as your inner being becomes more and more centered, your actions will reflect morality. It will not be something that you decide to do; it will be something as natural as roses on a rose bush. It is not that the rose bush is doing great austerities, and fasting, and praying to God, and disciplining itself according to the Ten Commandments; the rose bush is doing nothing. The rose bush has just to be healthy, nourished, and the flowers will come in their own time, with great beauty, effortlessly.

A morality that comes with effort is immoral. A morality that comes without effort is the only morality there is.

That’s why I don’t talk about morality at all, because it is morality that has created so many problems for humanity – about everything. They have given you ready-made ideas about what is right, what is wrong. In life, ready-made ideas don’t work, because life goes on changing, just like a river – taking new turns, moving into new territories… from the mountains to the valleys, from the valleys to the plains, from the plains to the ocean.

Heraclitus is right when he says, “You cannot step in the same river twice,” because it is always flowing. The second time you step in, it is different water. I agree with Heraclitus so much that I say unto you, you cannot step in the same river even once – because when your feet are touching its surface, the water underneath is flowing; as your feet are going deeper, the water on the surface is flowing; and by the time you have touched the bottom, so much water has gone… it is not the same water, that your step can not be said to be entering into the same river.

Life is just like the river – a flux. And you are all carrying fixed dogmas. You always find yourself unfit, because if you follow your dogmas, you have to go against life; if you follow life, you have to go against your dogmas.

Hence my whole effort is to make your morality spontaneous. You should be conscious and alert, and respond to every situation with absolute consciousness. Then whatever you do is right. It is not a question of actions being right or wrong, it is a question of consciousness – whether you are doing it consciously or unconsciously like a robot.

My whole philosophy is based on growing your consciousness higher, deeper, to the point when there is no unconsciousness inside you; you have become a pillar of light. In this light, in this clarity, to do anything wrong becomes impossible. It is not that you have to avoid doing it; even if you want to do it, you cannot. And in this consciousness, whatsoever you do becomes a blessing.

Your action out of consciousness is moral, out of unconsciousness is immoral… it may be the same action.

I am reminded of an old story: A king was getting old, and he told his only son, who was going to succeed him, “Before I die you have to learn the art of morality, because a king has to be a model for everyone else in the kingdom; nothing should go wrong in your actions. So I am sending you today to my old master. I am old, he is even older than me, so don’t waste time. Learn everything intensely, totally, without wasting a single moment.”

The prince went to the master and he was surprised – surprised by the fact that the master was a master of archery: “And what has archery to do with morality? Has my father gone senile?” But he had come to the mountains, so he thought, “It is better to see the old man at least once.”

He went in. The old man was immensely beautiful and graceful, surrounded by an aura of silence and peace. He had been thinking he was going to meet a warrior, an archer, but here was a sage. He was getting even more puzzled. He asked the old man, “Are you the master archer?” He said, “You are right.”

The prince said, “I have been sent by my father, the king, who is your disciple, to learn morality from you. I cannot see any connection at all between morality and archery.” The old man laughed and he said, “Soon you will see.”

The prince said, “I am in a hurry. My father is old, and before he dies I want to fulfill his desire.” The master said, “Then get lost, because these things cannot be learned in a hurry. Patience, infinite patience is the very foundation of learning any art, whether it is archery or it is morality.”

Looking at the old man’s eyes the prince remained, and he said, “When are my lessons going to start?” The old man said, “Just now they have started. Patience is your first lesson. And about the second lesson I should make you aware. The second lesson is that you will be cleaning the floors, cleaning in the garden, collecting the old leaves, throwing them out. Be very careful, because I may hit you with a wooden sword at any moment. Although it is wooden, it hits really hard. It has given many people fractures.”

The prince said, “But I have come here to learn morality, not to get fractures!” The old man said, “That will come in its own time, this is only the beginning.” Puzzled, confused… but he knew his father, that if he went back empty-handed the old man would be really enraged. He had to learn. On both sides two mad, old people…. “And this man is trying to teach me morality by hitting me! But let us see what happens.”

And the master started hitting him. He would be washing the floor, and suddenly a hit would come. He would be cleaning the path in the garden, and suddenly a hit would come. But he became surprised, within a week, that a certain intuition was arising in him. Even before the old man had approached him, he would jump out of his way. Whatever he was doing, some part of his consciousness was continuously alert the old man, where he was. And the old man used to walk so silently that it was almost impossible to remain conscious. But he started being conscious, because getting so many hits, his whole body was hurting.

It continued for one month. But in one month he became so capable that the old man was no longer able to hit him. The old man said, “You are really the son of your father. He was also very keen, intense, and total in learning; it won’t take much time. Your first lesson is finished today, because for twenty-four hours I have been trying to hit you, but you have been found always alert, and saved yourself.

“From tomorrow morning you will have to be more alert, because the wooden sword will be replaced by a real sword. The wooden sword at the most could have given you a fracture, but the real sword may even cut off your head. So more awareness will be needed.”

But this one month had been of such great learning… he was never aware that inside him there was so much possibility of intuitive awareness. He was trained, well-trained intellectually, but he had no idea of any intuitiveness. And he was not afraid even of the real sword, because he said, “It is the same. If you cannot hit me with the wooden sword, you cannot hit me with the real sword either. It makes no difference to me.”

For one month the old man was trying in every possible way to hit him with the real sword, and naturally the prince became more and more alert – had to become, there was no other alternative.

And one complete month passed, and the old man could not even touch him. He was very happy, and he said, “I am immensely satisfied. Now the third lesson. Up to now I was hitting you only while you were awake. From this evening, remember that in the night when you are asleep I may hit you at any time. Again it will start with the wooden sword.”

The prince became a little worried – awake it was one thing, but when you are asleep? But these two months had given him tremendous respect, trust in the old man and his art, and also a confidence about his own intuition. And he thought, “If he says it, then perhaps intuition never sleeps.”

And that proved to be the truth. The body sleeps, the mind sleeps, but the intuition is always awake; its very nature is awareness, but we never look at it He had to look, he had to remain alert, even asleep.

The old man started hitting him, and a few times he got really bad hits. But he was grateful, not angry, because after each hit he was becoming more and more alert, even in sleep – just like a small flame, something remained alive in him, alert and watchful. And just in one month he was again able to protect himself even in his sleep. As the old man would come close, very silently, making no noise, no footstep sounds, the young man would jump up out of his bed. He may have been fast asleep, but something remained awake.

And in the next lesson the real sword in appeared his sleep. The next morning the old man said, “Now the last lesson – I will be hitting you with a real sword. And you know my sword, just a single hit and you are finished. You have to gather all your consciousness.” The young man was a little worried, a little afraid, because the game was becoming more and more dangerous.

In the early morning sun the old man was reading a book, sitting under a tree in the rising sun, and the young man was gathering the old leaves from the garden. Suddenly a thought came to him, “This old man has been hitting me for months; it will be a great idea… I should try to hit him and see whether he is alert or not.”

And he was just twenty or twenty-five feet away, when he was just thinking this in his mind – he had not done anything yet – and the old man said, “Boy, I am very old, and your teaching is not finished yet. Don’t have such ideas.” The prince could not believe it. He came and touched his feet, and said, “Forgive me, but I had not done anything, I was only thinking… just an idea.”

The old man said, “When you become fully alert even the sound of your thoughts is heard. It is the question of awareness. You don’t have to do anything, you just think and I will know. And soon you will become capable of the same – just a little more patience .”

And soon the day came when he started suddenly becoming aware that the old man was thinking of hitting him… for no reason. The old man was sitting reading his book, but the idea came so clearly that he went to the master, and said, “So you are going to hit me again? Just a few seconds before I heard the idea.” The master said, “You are right, I was just thinking to finish the page and come. Now there is no need for you to be here. I know your father is old and is waiting for you.”

But the young man said, “What happened about morality?” The old man said, ”Forget all about it.

A man who is so alert can only be moral. He cannot harm anybody, he cannot steal, he cannot be unkind, cruel; he will be naturally loving and compassionate. You forget all about morality!”

This awareness is what I call religiousness. The prince went back. The father was waiting and waiting, and he said, “Have you learned the whole art of archery?” The young man said, ”You sent me to learn the art of morality. From where have you got the idea of archery?” The king said, ”I sent you to learn morality, archery was only a device.”

There are many devices, many ways and methods of meditation to create awareness, to wake up your sleeping intuition. And once it is awake, then there is no need to tell you what is good, what is moral, what is bad, what is immoral; your awareness will be decisive on its own. And it will be spontaneous, fresh and young, and always to the point, because all principles become dead. And if you try to fit your life according to principles, you also become dead.

That’s what has happened to Christians, to Hindus, to Mohammedans, to Jainas, to all the people around the world – they are living according to dead principles. And those dead principles don’t fit with the reality – they cannot fit. Only a spontaneous consciousness…. The difference is something like this: you have a photograph of yourself of the last year, or maybe of your childhood, and if you don’t know that it is your picture of your childhood, you may not even recognize it – because you have changed so much. That picture is dead, it is not growing; you are growing.

Morality is like photographs. Religion is like a mirror. If a child is facing it, it reflects the child; if an old man is facing it, it reflects the old man. It is always spontaneous, in the moment, responding to reality. A conscious human being is just like a mirror – he reflects reality and responds accordingly. His response is moral.

So I am changing the whole emphasis from action to awareness.

And if more and more people can become aware, the world will be a totally different place. A man of awareness will not go to war. Although religious scriptures say that to sacrifice yourself for your nation, for your religion is virtuous, a man of consciousness cannot follow that dead idea. To him, the nation itself is an immoral idea, because it divides humanity – and war is certainly immoral. You may find good names, good words – sometimes it is religion, sometimes it is political ideology, sometimes it is Christianity, sometimes it is communism – good ideas, but the reality is turning human beings into butchers.

You are killing people whom you have never even met. And you know perfectly well that just as you have left a wife behind, crying, who will be waiting for you, just as you have left your old mother and father back at home, hoping that their son comes back alive, just as you have left small children… the man you are killing has also a wife, has also children, has also an old father and mother. And he has done no harm to you; neither have you done any harm to him.

If the world becomes a little more conscious, soldiers will throw away their arms and hug each other, sit down together under a tree and gossip. The politicians cannot force all the armies to kill, to murder. Neither can the popes, the religious leaders convince anybody that for God’s sake you have to kill. Strange… because God has created everybody. Whomsoever you are killing, you are killing God’s creation. If it is true that God created the world, then there should be no war – it is one family; there should be no nations.

These are immoral things: the nations, the religions, anything that discriminates against people and creates conflict.

A man of awareness will not be greedy, because he will be able to see that his greed will create poverty; and the people who will be starving and dying through poverty are his brothers and sisters. It does not matter whether they live in Ethiopia or in India; it does not matter whether their skin is white or black.

Authentic morality is a by-product of consciousness. And the art of consciousness is religion. There is no Hindu religion, there is no Christian religion, there is no Mohammedan religion; there is only one religion, and that is the religion of consciousness – becoming so aware, so enlightened and awakened, that you have eyes to see clearly and can respond according to that clarity.

A man of consciousness cannot be deceived by words. Mohammedans say that if you die in a religious war… how can there be a religious war? War is basically irreligious. But Christians, Mohammedans, and all other religions say that if you die in a religious war, your reward will be great in the other world. For this immoral act of killing people, you will be rewarded. But beautiful words “religious war”, cover it up.

A man of awareness sees deeply and penetratingly through your words. Neither your God can deceive him, nor your holy books can deceive him, nor your nations, nor your politicians. He lives according to his consciousness. He has an individuality, a very crystal clear individuality – a pure mirror, unclouded by anything, with no dust covering it.

But for thousands of years just mere words, and sometimes such stupid, trivial causes, have been killing people. Christianity in the middle ages burnt thousands of women. They created a fiction – the fiction of the devil. There is no devil. There is no God! But people have lived in unconsciousness, and whatsoever the leaders, the so-called saints, go on saying, people have been told to believe: if you don’t believe you will suffer in hell; if you believe you will be rewarded.

People’s intelligence has been destroyed. They have been kept retarded. Otherwise it would be impossible to burn thousands of living women for a strange reason – that these women are having sexual intercourse with the devil. Now nobody is having sexual intercourse with the devil. Only in the middle ages, suddenly, the devil became so much interested in women, and that too, only in Europe…!

A special court was created by the pope, so that if anybody suspects any woman, that she is having some friendship with the devil, you have just to report to the court and the woman will be immediately imprisoned, tortured. And the torture was so intense. They had invented special methods of torture.

Just five, six years ago, something went wrong with my back. There were so many body workers in the commune, and they all tried, but nobody succeeded in fixing it. Finally the best expert in the world from London was called, and he suggested a machine called traction. The machine was brought, and I was put on the machine. And while they were fixing their belts, I remembered that I have read that this traction machine was created in the middle ages by the Christian priests, to torture women. It pulls your legs to one side and your hands to another side. Naturally it pulls your backbone – so if the backbone has slipped somewhere it comes into line.

It was just an accidental invention. One old woman they were torturing had been suffering for twenty years from a bad back, and after their traction, she could not believe it when she stood up – her pain was gone. That’s how the traction machine was transferred from the church to the hospital. It is really torturous, and if you are using it just to torture, then you can go on pulling…. Sometimes even hands were broken, legs were taken out. The torture was so much that the women thought it was better to confess, because while they went on saying, “I have nothing to do with the devil, I don’t know the devil,” the torture continued. It would stop only when you confess that you are having sexual intercourse with the devil.

Thousands of women confessed that they have been having sexual intercourse with the devil. And once they had confessed before the court, then there was no problem. The punishment was to burn the woman alive at the crossroads in the middle of the city.

Nobody ever bothered about whether there was any devil. It was just a word – nobody had seen the devil. If you had tortured these women to make a confession that they are having intercourse with God, they would have confessed that too! There is a limit to what one can tolerate suffering.

Just mere words… but why have people enjoyed killing, suffering, torturing? Because they themselves are unhappy… so unhappy, so miserable. They cannot see anybody else being blissful, being joyous. They want everybody else to suffer more than they are suffering.

Morality has been a very good device to torture people: you don’t have to torture them, they torture themselves – even to make love to your own wife is a sin. They don’t say it about somebody else’s wife, sex is sin; and anything connected with sex becomes sin. Now sex, is something natural – there is no way to avoid it. So you are putting man into a dilemma: fixing in his mind that sex is immoral, and giving him a nature which is sexual and sensuous.

It has been discovered that millions of men around the world suffer from migraine after making love. And I was reading a report of a Christian scientist – because he is Christian, his mind is conditioned himself. He is trying to find all kinds of causes why men suffer from migraines.

He has been working on the project for one year continually. Just now he has produced his report, giving many, many causes – physiological, chemical – and the reality is so simple, there is no need of any investigation. The reality is that you have divided men’s mind into two parts. One part says, “What you are doing is wrong. Don’t do it”; the other part says, “It is impossible to resist the temptation. I’m going to do it.” These two parts start struggling, conflicting.

Migraine is nothing but a conflict, a deep conflict, in your mind. No aboriginal suffers from migraine after making love. Catholics suffer more than anybody else, because their conditioning is so deep that it creates a split in their mind. What they have been saying for centuries is without any base, without any evidence, but they go on repeating it. And once… even if a lie is repeated too often, it starts looking as if it is true.

One should be very much aware about words.

A man goes into a bar and begins to tell a Polish joke. The man sitting next to him, a big, hulking, powerhouse of a man, turns and says menacingly,“I’m Polish. Now you just wait a minute till I get my sons.”

He then calls out, “Ivan, come out here; and bring your brother.” Two men, bigger than the first, appear from the back room. “Joseph,” the man calls out, “You and your cousin come in here,” Two more men, the biggest of all, come in through the back door. All five men crowd around the man

“Now,” says the first Polish man, “Do you want to finish that joke.”

“No,” says the man.

“No? And why not?” says the Polish man, opening and closing his fist, “Are you scared?”

“No,” says the man, “I just don’t feel like having to explain it to five men.”

People are very clever with words. They can hide any kind of reality. He is afraid – those five men can kill him – but he finds a beautiful excuse: “I don’t want to bother myself, explaining to five people the meaning of the joke.”

All the religions have been playing with words, and have not allowed man to be intelligent enough to see through the words. They have created a jungle of words and theologies and dogmas and creeds and cults. And poor man is simply carrying the whole load of it in the name of morality.

I want to tell you, never bother about morality. The only concern for a sincere seeker is awareness, more consciousness. And your consciousness will take care of all your acts. Without any effort, your acts will become moral – just like flowers without any act, without any effort they will blossom around you. Morality is nothing but a conscious man’s life style.

-Osho

From The Razor’s Edge, Chapter 19

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.